LAWS AND ACTS:That is,Excerpts from theLaws, Acts, Constitutions, &Public Declarations
of Sundry NationsONCE
FAVOURED WITH THE LIGHT OF THE
GOSPEL OF
JESUS CHRIST,King of Kings, and Lord of Lords.Thou camest down also upon mount Sinai,
and spakest with them from heaven,
and gavest them right judgments, and true laws, good statutes
and commandments... But they and our fathers dealt proudly,
and hardened their necks, and hearkened not to
thy commandments
.—Nehemiah 9.13,16.

Nation:

Scotland

Reign:

James VI

Parliament:

The First Parliament of King James the Sixth (1567-12-15 — 1567-12-29)

ITEM, Our Soveraine Lord, with advise of his dearest
Regent, and three Estaitis of this present Parliament, ratifyis
& apprevis the Acte underwritten, made in the Parliament
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haldin at Edinburgh the 24. day of August, the zeir of God,
ane thousand five hundredth threescore zeiris, And of new in
this present Parliament statutis and ordainis the said Act, to
be as a perpetual Law to all our Soveraine Lordis liegis in all
times cumming. Of the quhilk the tenour followis. THE
quhilk day, For-sameikle as there hes beene divers and sindrie
Acts of Parliament, made in King JAMES the First,
Secund, Thrid, Fourt and Fift times, Kinges of SCOTLAND
for the time, and als in our Soveraine Ladies tyme,
not aggreing with Gods haly word, and be them divers persones
tuke occasion to maintaine Idolatrie and superstition
within the Kirk of GOD, and repressing of sik persones, as
were professours of the said word, quhairthrow divers innocents
did suffer. And for eschewing of sik inconvenientes in
time cumming, the three Estaites of Parliament, hes annulled,
and declared all sik Acts made in times bypast, not
agreing with God his word, and now contrary to the Confessioun
of Faith, according to the said word, published in this
Parliament, to be of nane availe, force nor effect. And decernis
the said Acts, and every ane of them, to have na effect
nor strength in time to cum, bot the samin to be abolished
and extinguished for ever, in sa far as any of the foirsaidis
Acts are repugnant, and contrarie to the Confessioun of
Faith, and word of GOD foirsaid, ratyfied and approved
be the Estaites in this present Parliament. And therefore decernis
and ordainis, the contraveners of the samin Act, in
ony time hereafter, to be punisched, according to the Lawes.
Of the quhilk Confession of the Faith, the tenour followes.

ITEM, Our Sovereign Lord, with advice of his dearest
Regent, and three Estates of this present Parliament, ratifies
& approves the Act underwritten, made in the Parliament
{337}
holden at Edinburgh the 24th day of August, the year of God,
one thousand five hundred and sixty years, And of new in
this present Parliament statutes and ordains the said Act, to
be as a perpetual Law to all our Sovereign Lord’s lieges in all
times coming. Of the which the tenour follows: THE
which day, Forsomuch as there has been divers and sundry
Acts of Parliament, made in King JAMES the First,
Second, Third, Fourth and Fifth times, Kings of SCOTLAND
for the time, and as in our Sovereign Lady’s time,
not agreeing with God’s holy word, and by them divers persons
took occasion to maintain Idolatry and superstition
within the Kirk of GOD, and repressing of such persons, as
were professors of the said word, where-through divers innocents
did suffer. And for eschewing of such inconveniences in
time coming, the three Estates of Parliament, has annulled,
and declared all such Acts made in times bypast, not
agreeing with God’s word, and now contrary to the Confession
of Faith, according to the said word, published in this
Parliament, to be of none avail, force, nor effect. And decerns
the said Acts, and every one of them, to have no effect
nor strength in time to come, but the same to be abolished
and extinguished for ever, insofar as any of the foresaids
Acts are repugnant, and contrary to the Confession of
Faith, and word of GOD foresaid, ratified and approved
by the Estates in this present Parliament. And therefore decerns
and ordains, the contraveners of the same Act, in
any time hereafter, to be punished, according to the Laws.
Of the which Confession of the Faith, the tenour follows.

The CONFESSION of the FAITH
and DOCTRINE, beleeved and Professed
be the Protestantes of SCOTLAND, exhibited
to the Estatis of the same in Parliament, and be
their publick votis authorized, as a doctrine
grounded upon the infallible word of God.[1]

The CONFESSION of the FAITH
and DOCTRINE, believed and Professed
by the Protestants of SCOTLAND, exhibited
to the Estates of the same in Parliament, and by
their publick votes authorized, as a doctrine
grounded upon the infallible word of God.[2]

WE confesse and acknawledge ane onely
GOD, to whom onelie we must cleave,
whome onelie we must serve, whom
onelie we must worship, and in whom
onlie we must put our trust, Who is Eternal,
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Infinit, Unmeasurable, Incomprehensible,
Omnipotent, Invisible, ane in substance, and
yet distinct in three personnis, the Father, the
Sonne, and the Holie Ghost, Be whom we
confesse and believe all thinges in heaven and
earth, alswel Visible as Invisible, to have bene
created, to be reteined in their being, and to
be ruled and guyded be his inscrutable Providence,
to sik end, as his Eternal Wisdome,
Goodnes, and Justice hes appoynted them, to
the manifestation of his awin glorie.

WE confess and acknowledge one only
GOD, to whom only we must cleave,
whom only we must serve, whom
only we must worship, and in whom
only we must put our trust, Who is Eternal,
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Infinite, Unmeasurable, Incomprehensible,
Omnipotent, Invisible, one in substance, and
yet distinct in three persons, the Father, the
Son, and the Holy Ghost, By whom we
confess and believe all things in heaven and
earth, as well Visible as Invisible, to have been
created, to be retained in their being, and to
be ruled and guided by his inscrutable Providence,
to such end, as his Eternal Wisdom,
Goodness, and Justice has appointed them, to
the manifestation of his own glory.

WE confesse and acknawledge, this our
GOD to have created man, to wit, our first
father Adam, to his awin Image and similitude,
to whome he gave wisedome, Lordship,
Justice, Free-will, and cleir knowledge of himselfe,
sa that in the haill nature of man, there
culd be noted no imperfectioun. Fra quhilk
honour and perfectioun, man and woman did
bothe fall: the woman being deceived be the
Serpent, and man obeying the voyce of the
woman, both conspyring against the Soveraine
Majestie of GOD, who in expressed words had
before threatned death, gif they presumed to
eat of the forbidden tree.

WE confess and acknowledge, this our
GOD to have created man, to wit, our first
father Adam, [according] to his own Image and similitude,
to whom he gave wisdom, Lordship,
Justice, Free-will, and clear knowledge of himself,
so that in the whole nature of man, there
could be noted no imperfection. From which
honour and perfection, man and woman did
both fall: the woman being deceived by the
Serpent, and man obeying the voice of the
woman, both conspiring against the Sovereign
Majesty of GOD, who in expressed words had
before threatened death, if they presumed to
eat of the forbidden tree.

BE Quhilk transgressioun, commounlie called
Original sinne, wes the Image of God utterlie
defaced in man, and he and his posteritie of
nature become Enimies to GOD, slaves to
Sathan, and servandis unto sin. In sameikle that
death everlasting hes had, and sall have power
and dominioun, over all that have not been, ar
not, or sall not be regenerated from above,
quhilk regeneratioun is wrocht be the power of
the holie Ghost, working in the hartes of the
elect of God, ane assured faith in the promise
of God, reveiled to us in his word, be quhilk
Faith we apprehend Christ Jesus, with the graces
and benefites promised in him.
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BY Which transgression, commonly called
Original sin, was the Image of God utterly
defaced in man, and he and his posterity of
nature become Enemies to GOD, slaves to
Satan, and servants unto sin. Insomuch that
death everlasting has had, and shall have power
and dominion, over all that have not been, are
not, or shall not be regenerated from above,
which regeneration is wrought by the power of
the holy Ghost, working in the hearts of the
elect of God, an assured faith in the promise
of God, revealed to us in his word, by which
Faith we apprehend Christ Jesus, with the graces
and benefits promised in him.
{339}

FOR This we constantlie beleeve, that God,
after the feirful and horrible defection of man
fra his obedience, did seek Adam againe, call
upon him, rebuke his sin, convict him of the
same, and in the end made unto him ane most
joyful promise, to wit, that the seed of the
woman suld break down the Serpents head, that
is, he suld destroy the works of the devil. Quhilk
promise, as it was repeated, and made mair
cleare from time to time: so was it imbraced
with joy, and maist constantlie received of all
the faithful, from Adam to Noe, from Noe to
Abraham, from Abraham to David, and so
foorth to the incarnatioun of Christ Jesus, all
(we meane the faithful Fathers under the Law)
did see the joyful daie of Christ Jesus, and did
rejoyce.

FOR This we constantly believe, that God,
after the fearful and horrible defection of man
from his obedience, did seek Adam again, call
upon him, rebuke his sin, convict him of the
same, and in the end made unto him a most
joyful promise, to wit, that the seed of the
woman should break down the Serpent’s head, that
is, he should destroy the works of the devil. Which
promise, as it was repeated, and made more
clear from time to time: so was it embraced
with joy, and most constantly received of all
the faithful, from Adam to Noah, from Noah to
Abraham, from Abraham to David, and so
forth to the incarnation of Christ Jesus, all
(we mean the faithful Fathers under the Law)
did see the joyful day of Christ Jesus, and did
rejoice.

WE Maist constantly beleeve, that God preserved,
instructed, multiplied, honoured, decored,
and from death called to life, his Kirk in
all ages fra Adam, till the cumming of Christ
Jesus in the flesh. For Abraham he called from
his Fathers cuntry, him he instructed, his seede
he multiplied, the same he marveilouslie preserved,
and mair marveilouslie delivered, from
the bondage and tyrannie of Pharaoh, to them
he gave his Lawes, constitutions & ceremonies,
them he possessed in the Land of Canaan, to
them after Judges and after Saul, he gave David
to be King, to whome hee made promise,
that of the fruite of his loynes suld ane sit for
ever upon his Regal seat. To this same people
from time to time he sent Prophets, to reduce
them to the right way of their God: from the
quhilk oftentimes they declined, be Idolatry.
and albeit that for their stubborne contempt of
Justice, he was compelled to give them into the
hands of their enimies, as befoir was threatned
be the mouth of Moses, in sa meikle that the
haly Cittie was destroyed, the Temple burnt
with fire, and the haill Land left desolate the
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space of lxx. zears: Zit of mercy did he reduce
them againe to Jerusalem, where the Cittie and
Temple were reedified, and they against all
temptations and assaults of Sathan did abide,
till the Messias came, according to the promise.

WE Most constantly believe, that God preserved,
instructed, multiplied, honoured, decored [adorned],
and from death called to life, his Kirk in
all ages from Adam, till the coming of Christ
Jesus in the flesh. For Abraham he called from
his Father’s country, him he instructed, his seed
he multiplied, the same he marvelously preserved,
and more marvelously delivered, from
the bondage and tyranny of Pharaoh, to them
he gave his Laws, constitutions & ceremonies,
them he possessed in the Land of Canaan, to
them after Judges and after Saul, he gave David
to be King, to whom he made promise,
that of the fruit of his loins should one sit for
ever upon his Regal seat. To this same people
from time to time he sent Prophets, to reduce
them to the right way of their God: from the
which oftentimes they declined, by Idolatry.
And albeit that for their stubborn contempt of
Justice, he was compelled to give them into the
hands of their enemies, as before was threatened
by the mouth of Moses, insomuch that the
holy City was destroyed, the Temple burnt
with fire, and the whole Land left desolate the
{340}
space of 70 years: Yet of mercy did he reduce
them again to Jerusalem, where the City and
Temple were re-edified [rebuilt], and they against all
temptations and assaults of Satan did abide,
till the Messiah came, according to the promise.

QUHEN The fulnes of time came, God
sent his Sonne, his eternal Wisdome, the substance
of his awin glory in this warld, quha tuke
the nature of man-head of the substance of
woman, to wit, of a Virgine, and that be operatioun
of the holie Ghost: And so was borne the
just seede of David, the Angel of the great
Counsel of God, the very Messias promised,
whome we confesse and acknawledge Emmanuel,
very God and very man, two perfit natures
united, and joyned in one persoun. Be quhilk
our Confessioun we condemne the damnable
and pestilent heresies of Arrius, Marcion, Eutyches,
Nestorius, and sik uthers, as either did
denie the eternite of his God-head, or the veritie
of his humaine nature, or confounded
them, or zit devided them.

WHEN The fullness of time came, God
sent his Son, his eternal Wisdom, the substance
of his own glory into this world, who took
the nature of man-head of the substance of
woman, to wit, of a Virgin, and that by operation
of the holy Ghost: And so was born the
just seed of David, the Angel of the great
Counsel of God, the very Messiah promised,
whom we confess and acknowledge Emmanuel,
very God and very man, two perfect natures
united, and joined in one person. By which
our Confession we condemn the damnable
and pestilent heresies of Arrius, Marcion, Eutyches,
Nestorius, and such others, as either did
deny the eternity of his God-head, or the verity
of his human nature, or confounded
them, or yet divided them.

WE acknawledge and confesse, that this
maist wonderous conjunction betwixt the God-head
and the man-head in Christ Jesus, did
proceed from the eternal and immutable decree
of God, from quhilk all our Salvation springs
and depends.

WE acknowledge and confess, that this
most wondrous conjunction betwixt the God-head
and the man-head in Christ Jesus, did
proceed from the eternal and immutable decree
of God, from which all our Salvation springs
and depends.

FOR that same Eternal God and Father, who
of meere grace elected us in Christ Jesus his
Sonne, befoir the foundation of the warld was
laide, appointed him to be our head, our Brother,
our Pastor, and great Bishop of our sauls.
Bot because that the enimitie betwixt the Justice
of God and our sins was sik, that na flesh be it
selfe culd, or might have attained unto God:
It behooved that the Sonne of God suld descend
unto us, and take himself a bodie of our bodie,
flesh of our flesh, and bone of our bones, and so
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become the Mediator betwixt God and man,
giving power to so many as beleeve in him to be
the Sonnes of God, as himselfe dois witnesse
I passe up to my Father, and unto zour Father,
to my God, and unto zour God. Be quhilk
maist holie fraternitie, quhatsaever wee have
tynt in Adam, is restored unto us againe. And
for this cause, ar we not affrayed to call God our
Father, not sa-meikle because he hes created us
(quhilk we have common with the Reprobate)
as for that, that he hes given to us his onely
Sonne, to be our Brother, and given unto us
grace, to acknawledge and imbrace him for
our onlie Mediatour, as before is said. It behooved
farther the Messias and Redemer to be
very God, and very man, because he was to underlie
the punishment due for our transgressions,
and to present himselfe in the presence of his
Fathers Judgement, as in our person, to suffer
for our transgression and inobedience, be
death to overcome him that was author of death.
Bot because the onely God-head culd not suffer
death, neither zit culd the onlie man-head
overcome the samin, he joyned both togither in
one persone, that the imbecillitie of the ane,
suld suffer and be subject to death, (quhilk we
had deserved) And the infinit and invincible
power of the uther, to wit, of the God-head;
suld triumph and purchesse to us life, libertie &
perpetual victory: And so we confess, & maist
undoubtedly beleeve.

FOR that same Eternal God and Father, who
of mere grace elected us in Christ Jesus his
Son, before the foundation of the world was
laid, appointed him to be our head, our Brother,
our Pastor, and great Bishop of our souls.
But because that the enmity betwixt the Justice
of God and our sins was such, that no flesh by itself
could, or might have attained unto God:
It behooved that the Son of God should descend
unto us, and take himself a body of our body,
flesh of our flesh, and bone of our bones, and so
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become the Mediator betwixt God and man,
giving power to so many as believe in him to be
the Sons of God, as himself does witness:
I pass up to my Father, and unto your Father,
to my God, and unto your God. By which
most holy fraternity, whatsoever we have
tynt [lost] in Adam, is restored unto us again. And
for this cause, are we not afraid to call God our
Father, not so much because he has created us
(which we have common with the Reprobate)
as for that, that he has given to us his only
Son, to be our Brother, and given unto us
grace, to acknowledge and embrace him for
our only Mediatour, as before is said. It behooved
farther the Messiah and Redeemer to be
very God, and very man, because he was to underlie
the punishment due for our transgressions,
and to present himself in the presence of his
Father’s Judgment, as in our person, to suffer
for our transgression and disobedience, by
death to overcome him that was author of death.
But because the only God-head could not suffer
death, neither yet could the only man-head
overcome the same, he joined both together in
one person, that the imbecility of the one,
should suffer and be subject to death, (which we
had deserved) And the infinite and invincible
power of the other, to wit, of the God-head,
should triumph and purchase to us life, liberty &
perpetual victory: And so we confess, & most
undoubtedly believe.

THAT Our Lord Jesus offered himselfe a
voluntary Sacrifice unto his Father for us, that
he suffered contradiction of sinners, that he was
wounded and plagued for our transgressiouns,
that hee being the cleane innocent Lamb of
GOD, was damned in the presence of ane
earthlie Judge, That we suld be absolued befoir
the tribunal seat of our God. That he suffered
not onlie the cruel death of the Crosse (quhilk
was accursed be the sentence of God) bot also
that he suffered for a season the wrath of his Father,
quhilk sinners had deserved. Bot zit we
avow that he remained the only well beloved &
blessed Sonne of his Father, even in the middest
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of his anguish and torment, quhilk hee suffered
in bodie and saule, to make the full satisfaction
for the sinnes of the people. After the quhilk
we confesse and avow, that there remaines na
uther Sacrifice for sinne, quhilk gif ony affirme,
we nathing doubt to avow, that they ar blasphemous
against Christs death, and the everlasting
purgation and satisfaction, purchased to us be
the same.

[We acknowledge & confess] THAT Our Lord Jesus offered himself a
voluntary Sacrifice unto his Father for us, that
he suffered contradiction of sinners, that he was
wounded and plagued for our transgressions,
that he being the clean innocent Lamb of
GOD, was damned in the presence of an
earthly Judge, That we should be absolved before
the tribunal seat of our God. That he suffered
not only the cruel death of the Cross (which
was accursed by the sentence of God) but also
that he suffered for a season the wrath of his Father,
which sinners had deserved. But yet we
avow that he remained the only well-beloved &
blessed Son of his Father, even in the midst
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of his anguish and torment, which he suffered
in body and soul, to make the full satisfaction
for the sins of the people. After the which
we confess and avow, that there remains no
other Sacrifice for sin, which if any affirm,
we nothing doubt to avow, that they are blasphemous
against Christ’s death, and the everlasting
purgation and satisfaction, purchased to us by
the same.

WE undoubtedlie believe, that in sameikle
as it was impossible, that the dolours of death
sulde reteine in bondage the Author of life, that
our LORD JESUS crucified, dead and
buryed, quha descended into Hell, did ryse
againe for our Justification, and destroying of
him quha wes the Author of death, brocht life
againe to us, that wer subject to death, and to
the bondage of the same. We knaw that his Resurrection,
wes confirmed be the testimonie of
his verie Enemies, be the Resurrection of the
dead, quhais Sepultures did oppen, and they
did rise, and appeared to mony, within the
Cittie of Jerusalem. It was also confirmed be
the testimonie of his Angels, and be the senses
and Judgments of his Apostles, and of uthers,
quha had conversation, and did eate and drink
with him, after his Resurrection.

WE undoubtedly believe, that insomuch
as it was impossible, that the dolours of death
should retain in bondage the Author of life, that
our LORD JESUS crucified, dead, and
buried, who descended into Hell, did rise
again for our Justification, and destroying of
him who was the Author of death, brought life
again to us, that were subject to death, and to
the bondage of the same. We know that his Resurrection,
was confirmed by the testimony of
his very Enemies, by the Resurrection of the
dead, whose Sepulchers did open, and they
did rise, and appeared to many, within the
City of Jerusalem. It was also confirmed by
the testimony of his Angels, and by the senses
and Judgments of his Apostles, and of others,
who had conversation, and did eat and drink
with him, after his Resurrection.

WE nathing doubt, bot the self same bodie,
quhilk was borne of the Virgine, was crucified,
dead, and buried, and quhilk did rise againe
did ascend into the heavens, for the accomplishment
of all thinges: quhere in our names, and
for our comfort, he hes received all power in
heaven and earth, quhere he sittes at the richt
hand of the Father inaugurate in his Kingdome,
Advocate and onelie Mediator for us. Quhilk
Glory, honour, and prerogative, he alone
amonges the Brethren sall possess, till that all his
Enemies be made his futestule, as that we undoubtedlie
beleeve, they sall be in the final
Judgement: To the Execution whereof we certainelie
beleve, that the same our Lord JESUS
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sall visiblie returne, as that hee was sene to ascend.
And then wee firmely believe, that the time of
refreshing and restitution of all things sall cum,
in sa-meikle that thir, that fra the beginning
have suffered violence, injurie, and wrang, for
richteousnes sake, sall inherit that blessed immortalitie
promised fra the beginning. Bot
contrariwise the stubburne, in-obedient, cruel
oppressours: filthie personis, Idolaters, and all
such sortes of unfaithful, sall be cast in the dungeoun
of utter darkenesse, where the worme
sall not die, neither zit their fyre sall bee extinguished.
The remembrance of quhilk day, and
of the Judgement to be executed in the same, is
not onelie to us ane brydle, whereby our carnal
lustes are refrained, bot alswa sik inestimable
comfort, that nether may the threatning of
worldly Princes, nether zit the feare of temporal
death and present danger, move us to renounce
and forsake that blessed societie, quhilk
we the members have with our head and onelie
Mediator CHRIST JESUS, whom we
confesse and avow to be the Messias promised,
the onlie head of his Kirk, our just Lawgiver,
our onlie hie Priest, Advocate, and Mediator.
In quhilk honoures and offices, gif man or Angel
presume to intrude themself, we utterlie detest
and abhorre them, as blasphemous to our
Soveraine and supreme Governour CHRIST
JESUS.

WE nothing doubt, but the self-same body,
which was born of the Virgin, was crucified,
dead, and buried, and which did rise again
did ascend into the heavens, for the accomplishment
of all things: where in our names, and
for our comfort, he has received all power in
heaven and earth, where he sits at the right
hand of the Father inaugurate in his Kingdom,
Advocate and only Mediator for us. Which
Glory, honour, and prerogative, he alone
amongst the Brethren shall possess, till that all his
Enemies be made his footstool, as that we undoubtedly
believe, they shall be in the final
Judgment: To the Execution whereof we certainly
believe, that the same our Lord JESUS
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shall visibly return, as that he was seen to ascend.
And then we firmly believe, that the time of
refreshing and restitution of all things shall come,
insomuch that these, that from the beginning
have suffered violence, injury, and wrong, for
righteousness sake, shall inherit that blessed immortality
promised from the beginning. But
contrariwise the stubborn, disobedient, cruel
oppressors: filthy persons, Idolaters, and all
such sorts of unfaithful [unbelievers], shall be cast into the dungeon
of utter darkness, where the worm
shall not die, neither yet their fire shall be extinguished.
The remembrance of which day, and
of the Judgment to be executed in the same, is
not only to us a bridle, whereby our carnal
lusts are refrained, but also such inestimable
comfort, that neither may the threatening of
worldly Princes, nether yet the fear of temporal
death and present danger, move us to renounce
and forsake that blessed society, which
we the members have with our head and only
Mediator CHRIST JESUS, whom we
confess and avow to be the Messiah promised,
the only head of his Kirk, our just Lawgiver,
our only high Priest, Advocate, and Mediator.
In which honours and offices, if man or Angel
presume to intrude himself, we utterly detest
and abhor them, as blasphemous to our
Sovereign and supreme Governour CHRIST
JESUS.

THIS Our Faith and the assurance of the
same, proceeds not fra flesh and blude, that is
to say, fra na natural powers within us, bot is
the inspiration of the holy Ghost: whome we
confesse GOD equal with the Father, and
with his Sonne, quha sanctifyis us, and brings
us in all veritie be his awin operation, without
whome we sulde remaine for ever enimies to
GOD, and ignorant of his Sonne Christ Jesus.
For of nature we are so dead, so blind, and so
perverse, that nether can we feill when we ar
pricked, see the licht when it shines, nor assent
to the will of God when it is reveiled, unles the
Spirit of the Lord Jesus quicken that quhilkis
dead, remove the darknesse from our myndes,
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and bowe our stubburne hearts to the obedience
of his blessed will. And so as we confesse, that
God the Father created us, when we were not:
as his Sonne our LORD JESUS redeemed
us, when wee were enimies to him: so also do
we confesse that the holy Ghost doth sanctifie
and regenerat us, without all respect of ony
merite proceeding from us: be it before, or be
it after our Regeneration. To speak this ane thing
zit in mair plaine words: As we willingly spoyle
ourselves of all honour, and gloir of our awin
creation, and redemption: so do we also of our
Regeneration & Sanctification: for of ourselves
we ar not sufficient to think one gude thocht, bot
he quha hes begun the wark in us, is onlie he that
continewis us in the same, to the praise and
glorie of his undeserved grace.

THIS Our Faith and the assurance of the
same, proceeds not from flesh and blood, that is
to say, from no natural powers within us, but is
the inspiration of the Holy Ghost: whom we
confess GOD equal with the Father, and
with his Son, who sanctifies us, and brings
us into all verity [truth] by his own operation, without
whom we should [would] remain forever enemies to
GOD, and ignorant of his Son Christ Jesus.
For of nature we are so dead, so blind, and so
perverse, that neither can we feel when we are
pricked, see the light when it shines, nor assent
to the will of God when it is revealed, unless the
Spirit of the Lord Jesus quicken that which is
dead, remove the darkness from our minds,
{344}
and bow our stubborn hearts to the obedience
of his blessed will. And so as we confess, that
God the Father created us, when we were not:
as his Son our LORD JESUS redeemed
us, when we were enemies to him: so also do
we confess that the holy Ghost doth sanctify
and regenerate us, without all respect of any
merit proceeding from us: be it before, or be
it after our Regeneration. To speak this one thing
yet in more plain words: As we willingly spoil
ourselves of all honour, and glory of our own
creation, and redemption: so do we also of our
Regeneration & Sanctification: for of ourselves
we are not sufficient to think one good thought, but
he who has begun the work in us, is only he that
continues us in the same, to the praise and
glory of his undeserved grace.

SA That the cause of gude warks, we confesse
to be not our free will, bot the Spirit of the
LORD JESUS, who dwelling in our hearts
be trewe faith, bringis furth sik warkes, as God
hes prepared for us to walke in. For this wee
maist boldelie affirme, that blasphemy it is to
say, that Christ abydes in the heartes of sik, as in
whome there is no Spirit of sanctification. And
therefore we feir not to affirme, that murtherers,
oppressers, cruel persecuters adulterers, huremongers,
filthy persouns, Idolaters, drunkards,
thieves, and all workers of iniquity, have nether
trew faith, nether ony portion of the Spirit of the
LORD JESUS: so long as obstinatlie they
continew in their wickednes. For how soone that
ever the Spirit of the Lord Jesus (quhilk Gods
elect children receive be trew faith) taks possession
in the heart of ony man, so soone dois he
regenerate & renew the same man. So that he
beginnis to hait that quhilk before he loved, &
begins to love that quhilk befoir he hated, &
fra thine cummis that continual battel, quhilk
is betwixt the flesh and the Spirit in Gods Children:
till the flesh & natural man, according to
the awin corruption, lustes for things pleisand &
delectable unto the self, and grudges in adversity,
is lyfted up in prosperity, and at every
{345}
moment is prone & reddie to offend the Majestie
of God. Bot the Spirit of God, quhilk
gives witnessing to our Spirit, that we are the
Sonnes of God, makis us to resist filthie pleasures,
and to groane in Gods presence, for deliverance
fra this bondage of corruption: And finally
to triumph over sin, that it reigne not in
our mortal bodyis. This battel hes not the carnal
men, being destitute of Gods Spirit, bot dois
follow and obey sinne with greedines, and
without repentance, even as the Devil, and their
corrupt lustes do prick them. Bot the Sonnes of
God, as before wes said, dois fecht against sinne,
dois sob and murne, when they perceive themselves
tempted in iniquitie: & gif they fall, they
rise againe with earnest and unfained repentance,
and thir thingis they do not be their awin
power, bot the power of the Lord JESUS, without
whom they were able to do nothing.

SO That the cause of good works, we confess
to be not our free will, but the Spirit of the
LORD JESUS, who dwelling in our hearts
by true faith, brings forth such works, as God
has prepared for us to walk in. For this we
most boldly affirm, that blasphemy it is to
say, that Christ abides in the hearts of such, as in
whom there is no Spirit of sanctification. And
therefore we fear not to affirm, that murderers,
oppressors, cruel persecutors, adulterers, whoremongers,
filthy persons, Idolaters, drunkards,
thieves, and all workers of iniquity, have neither
true faith, neither any portion of the Spirit of the
LORD JESUS: so long as obstinately they
continue in their wickedness. For how soon that
ever the Spirit of the Lord Jesus (which God’s
elect children receive by true faith) takes possession
in the heart of any man, so soon does he
regenerate & renew the same man. So that he
begins to hate that which before he loved, &
begins to love that which before he hated, &
from thence comes that continual battle, which
is betwixt the flesh and the Spirit in God’s Children:
till the flesh & natural man, according to
their own corruption, lusts for things pleasing &
delectable unto itself, and grudges in adversity,
is lifted up in prosperity, and at every
{345}
moment is prone & ready to offend the Majesty
of God. But the Spirit of God, which
gives witnessing to our Spirit, that we are the
Sons of God, makes us to resist filthy pleasures,
and to groan in God’s presence, for deliverance
from this bondage of corruption: And finally
to triumph over sin, that it reign not in
our mortal bodies. This battle has not the carnal
men, being destitute of God’s Spirit, but do
follow and obey sin with greediness, and
without repentance, even as the Devil, and their
corrupt lusts do prick them. But the Sons of
God, as before was said, do fight against sin,
do sob and mourn, when they perceive themselves
tempted into iniquity: & if they fall, they
rise again with earnest and unfeigned repentance,
and these things they do not by their own
power, but the power of the Lord JESUS, without
whom they were able to do nothing.

WE Confesse and acknawledge, that God
hes given to man his holy Law, in quhilk not
only ar forbidden all sik warkes as displeis and
offend his Godly Majestie, bot alswa ar commanded
all sik as pleis him, and as he hes promised
to rewaird. And thir warks be of twa
sortes. The ane are done to the honour of God,
the uther to the profite of our Nichtbouris: and
both have the reveiled will of God for their assurance.
To have ane God, to worschip and
honour him, to call upon him in all our troubles,
reverence his holy name, to heare his word, to
beleive the same, to communicate with his holy
Sacraments, are the warkes of the first Tabill. To
honour Father, Mother, Princes, and Rulers,
and superiour powers: to love them, to support
them, zea to obey their charges (not repugning
to the commandement of God) to save the lives
of Innocents, to represse tyrannie, to defend the
oppressed, to keepe our bodies cleane and halie,
to live in sobernes and temperance, to deal justlie
with all men both in word and deed: and finally,
to represse all appetite of our Nichtbouris
hurt, are the gude warkes of the secund Tabill
quhilk are maist pleising and acceptabil unto
{346}
God, as the warkes that are commanded be
himselfe. The contrary quhairof, is sinne maist
odious, quhilk alwayes displeisis him, and provokes
him to anger: As not to call upon him
alone, when we have need, nor to hear his word
with reverence, to contemne and despise it, to
have or worschip Idols, to maintene and defend
Idolatrie, lichtlie to esteeme the reverend name
of God, to prophane, abuse, or contemne the
Sacraments of Christ Jesus, to disobey or resist
ony that God hes placed in Authoritie (quhill
they passe not over the boundes of their office)
to murther, or to consent thereto, to beare hatred,
or to let Innocent blude bee sched, gif wee
may withstand it. And finally, the transgression
of ony uther commandement in the first or secund
Tabil: we confesse and affirme to be sinne,
by the quhilk Gods anger and displesure is kindled
against the proud unthankful warld. So that
gude warkes we affirm to be thir onlie, that are
done in faith, and at Gods commandement,
quha in his Lawe hes expressed what the thingis
be that pleis him. And evil warkis we affirme not
only thir that expressedly ar done against Gods
commaundement: bot thir alswa that in matteris
of Religioun, and worschipping of God,
hes na uther assurance bot the inventioun and
opinioun of man: quhilk God fra the beginning
hes ever rejected, as be the Prophet Esay,
and be our Maister CHRIST JESUS we ar
taught in thir words, In vaine do they worschip
me, teaching for doctrines the precepts of men.

WE Confess and acknowledge, that God
has given to man his holy Law, in which not
only are forbidden all such works as displease and
offend his Godly Majesty, but also are commanded
all such as please him, and as he has promised
to reward. And these works be of two
sorts. The one are done to the honour of God,
the other to the profit of our Neighbours: and
both have the revealed will of God for their assurance.
To have one God, to worship and
honour him, to call upon him in all our troubles,
reverence his holy name, to hear his word, to
believe the same, to communicate with his holy
Sacraments, are the works of the first Table [of the Law]. To
honour Father, Mother, Princes, and Rulers,
and superior powers: to love them, to support
them, yea to obey their charges (not repugning
to the commandment of God) to save the lives
of Innocents, to repress tyranny, to defend the
oppressed, to keep our bodies clean and holy,
to live in soberness and temperance, to deal justly
with all men both in word and deed: and finally,
to repress all appetite of our Neighbour’s
hurt, are the good works of the second Table [of the Law]
which are most pleasing and acceptable unto
{346}
God, as the works that are commanded by
himself. The contrary whereof, is sin most
odious, which always displeases him, and provokes
him to anger: As not to call upon him
alone, when we have need, nor to hear his word
with reverence, to contemn and despise it, to
have or worship Idols, to maintain and defend
Idolatry, lightly to esteem the reverend name
of God, to profane, abuse, or contemn the
Sacraments of Christ Jesus, to disobey or resist
any that God has placed in Authority (while
they pass not over the bounds of their office)
to murder, or to consent thereto, to bear hatred,
or to let Innocent blood be shed, if we
may withstand it. And finally, the transgression
of any other commandment in the first or second
Table: we confess and affirm to be sin,
by the which God’s anger and displeasure is kindled
against the proud unthankful world. So that
good works we affirm to be these only, that are
done in faith, and at God’s commandment,
who in his Law has expressed what the things
be that please him. And evil works we affirm not
only these that expressly are done against God’s
commandment: but these also that in matters
of Religion, and worshipping of God,
have no other assurance but the invention and
opinion of man: which God from the beginning
has ever rejected, as by the Prophet Isaiah,
and by our Master CHRIST JESUS we are
taught in these words, In vain do they worship
me, teaching for doctrines the precepts of men.

THE Law of God we confesse and acknawledge
maist just, maist equal, maist halie, and
maist perfite, commaunding thir thingis, quhilk
being wrocht in perfectioun, were abill to give
life, and abill to bring man to Eternal felicitie.
Bot our nature is sa corrupt, sa weake, and sa
unperfite, that we ar never abil to fulfill the
warkes of the Law in perfectioun. Zea, gif we
say we have na sinne, evin after we ar regenerated,
we deceive ourselves, and the veritie of God is
not in us. And therefore, it behoovis us to apprehend
Christ Jesus with his Justice and satisfaction,
{347}
quha is the end and accomplishment of
the Law, be quhome we ar set at this liberty, that
the curse and malediction of God fall not upon
us, albeit we fulfill not the same in all poyntes.
For God the Father beholding us, in the body
of his Sonne Christ Jesus, acceptis our imperfite
obedience, as it were perfite, and covers our
warks, quhilk ar defyled with mony spots, with
the Justice of his Sonne. We do not meane that
that we ar so set at liberty, that wee awe na obedience
to the Law (for that before wee have
plainly confessed) bot this we affirme, that na
man in earth (Christ Jesus onlie except) hes
given, gives, or sall give in worke, that obedience
to the Law, quhilk the Law requiris. Bot
when we have done all things, we must fall
downe and unfeinedly confesse, that we are
unprofitable servands. And therefore, quhosoever
boastis themselves of the merits of their
awin works, or put their trust in the works of
Superergation, boast themselves in that, quhilk
is nocht, and put their trust in damnable Idolatry.

THE Law of God we confess and acknowledge
most just, most equal, most holy, and
most perfect, commanding these things, which
being wrought in perfection, were able to give
life, and able to bring man to Eternal felicity.
But our nature is so corrupt, so weak, and so
imperfect, that we are never able to fulfill the
works of the Law in perfection. Yea, if we
say we have no sin, even after we are regenerated,
we deceive ourselves, and the verity [truth] of God is
not in us. And therefore, it behooves us to apprehend
Christ Jesus with his Justice [Righteousness] and satisfaction,
{347}
who is the end and accomplishment of
the Law, by whom we are set at this liberty, that
the curse and malediction of God fall not upon
us, albeit we fulfill not the same in all pointes.
For God the Father beholding us, in the body
of his Son Christ Jesus, accepts our imperfect
obedience, as it were perfect, and covers our
works, which are defiled with many spots, with
the Justice [Righteousness] of his Son. We do not mean that
that we are so set at liberty, that we owe no obedience
to the Law (for that before we have
plainly confessed) but this we affirm, that no
man in earth (Christ Jesus only excepted) has
given, gives, or shall give in work, that obedience
to the Law, which the Law requires. But
when we have done all things, we must fall
down and unfeignedly confess, that we are
unprofitable servants. And therefore, whosoever
boasts themselves of the merits of their
own works, or puts their trust in the works of
Supererogation, boast themselves in that, which
is nought, and put their trust in damnable Idolatry.

AS We believe in ane God, Father, Sonne,
and halie Ghaist: sa do we maist constantly believe,
that from the beginning there hes bene,
and nowis, and to the end of the warld sall be,
ane Kirk, that is to say, ane company and multitude
of men chosen of God, who richtly worship
and imbrace him, be trew faith in Christ
Jesus, quha is the only head of the same Kirk,
quhilk alswa is the bodie and spouse of Christ
Jesus, quhilk Kirk is Catholike, that is, universal,
because it conteinis the Elect of all ages,
of all Realmes, Nations, and Tounges, be they
of the Jewes, or be they of the Gentiles, quha
have communion and societie with God the Father,
and with his Son Christ Jesus, throw the
sanctificatioun of his haly Spirit, and therefore
is it called the Communion, not of prophane
persounes, bot of Sancts, quha as citizenis of
the heavenly Jerusalem, have ye fruitioun of
the maist inestimable benefites, to wit, of ane
God ane LORD JESUS, ane Faith, and ane
Baptisme: out of the quhilk Kirk, there is
{348}
nouther lyfe, nor Eternal felicitie. And therefore
we utterly abhorre the blasphemie of them
that affirme, that men quhilk live according to
equitie and Justice, sall be saved, quhat Religioun
that ever they have professed. For as
without CHRIST JESUS, there is nouther
life nor Salvation: so sall there nane be participant
thereof, bot sik as the Father hes given unto
his Sonne CHRIST JESUS, and they
that in time cum unto him, avowe his doctrine
and beleeve into him, (we comprehend the
Children with the faithful parentes) this Kirk
is Invisible, knawen onelie to God, quha alane
knawis whom he hes chosen, and comprehends
alsweil (as said is) the Elect that be departed,
commonlie called the Kirk Triumphant, and
they that zit live and fecht against sinne and Sathan,
as sall live hereafter.

AS We believe in one God, Father, Son,
and Holy Ghost: so do we most constantly believe,
that from the beginning there has been,
and now is, and to the end of the world shall be,
one Kirk, that is to say, one company and multitude
of men chosen of God, who rightly worship
and embrace him, by true faith in Christ
Jesus, who is the only head of the same Kirk,
which also is the body and spouse of Christ
Jesus, which Kirk is Catholick, that is, universal,
because it contains the Elect of all ages,
of all Realms, Nations, and Tongues, be they
of the Jews, or be they of the Gentiles, who
have communion and society with God the Father,
and with his Son Christ Jesus, through the
sanctification of his Holy Spirit, and therefore
is it called the Communion, not of profane
persons, but of Saints, who as citizens of
the heavenly Jerusalem, have the fruition of
the most inestimable benefits, to wit, of one
God, one LORD JESUS, one Faith, and one
Baptism: out of the which Kirk, there is
{348}
neither life, nor Eternal felicity. And therefore
we utterly abhor the blasphemy of them
that affirm, that men which live according to
equity and Justice, shall be saved, what Religion
soever they have professed. For as
without CHRIST JESUS, there is neither
life nor Salvation: so shall there none be participant
thereof, but such as the Father has given unto
his Son CHRIST JESUS, and they
that in time come unto him, avow his doctrine
and believe in him, (we comprehend the
Children with the faithful parents.) This Kirk
is Invisible, known only to God, who alone
knows whom he has chosen, and comprehends
aswell (as said is) the Elect that be departed,
commonly called the Kirk Triumphant, and
they that yet live and fight against sin and Satan,
as shall live hereafter.

THE Elect departed are in peace and rest fra
their labours: not that they sleep, and come to
a certaine Oblivion, as some Phantastickes do
affirme: bot that they are delivered fra all feare
and torment, and all temptatioun, to quhilk
we and all God his Elect are subject in this life,
and therefore do beare the name of the Kirk Militant:
As contrariwise, the reprobate, and unfaithful
departed have anguish, torment, and
paine, that cannot be expressed. Sa that neither
are the ane nor the uther in sik sleepe, that they
feele not their torment, as the Parable of Christ
Jesus in the 16. of Luke, his words to the thiefe
and thir wordes of the saules crying under the
Altar: O Lord, thou that art righteous and just,
How long sall thou not revenge our blude upon thir
that dwellis in the Earth, dois declair.

THE Elect departed are in peace and rest from
their labours: not that they sleep, and come to
a certain Oblivion, as some Fantasticks do
affirm: but that they are delivered from all fear
and torment, and all temptation, to which
we and all God’s Elect are subject in this life,
and therefore do bear the name of the Kirk Militant:
As contrariwise, the reprobate, and unfaithful
departed have anguish, torment, and
pain, that cannot be expressed. So that neither
are the one nor the other in such sleep, that they
feel not their torment, as the Parable of Christ
Jesus in the 16th [chapter] of Luke, his words to the thief
and these words of the souls crying under the
Altar: O Lord, thou that art righteous and just,
How long shalt thou not revenge our blood upon these
that dwell in the Earth, do declare.

BECAUSE That Sathan from the beginning,
hes laboured to deck his pestilent Synagoge
with the title of the Kirk of GOD, and
hes inflamed the heartes of cruel murtherers, to
persecute, trouble and molest, the trewe Kirk
{349}
and members thereof, as Cain did Abel, Ismael
Isaac, Esau Jacob, and the haill Priesthead
of the Jewes Christ Jesus himselfe, and his Apostles
after him. It is ane thing maist requisite,
that the true Kirk be decerned fra the filthie
Synagogues, be cleare and perfite notes, least
we being deceived, receive and imbrace to our
awin condemnatioun, the ane for the uther.
The notes, signes, and assured takens, whereby
the immaculate Spouse of Christ Jesus is
knawen fra the horrible harlot, the Kirk Malignant:
We affirme are neither Antiquitie, Title
usurped, Lineal descence, place appoynted,
nor Multitude of men approving ane error: for
Cain in age and title was preferred to Abel and
Seth: Ierusalem had prerogative above all places
of the Earth, where also were the Priests lineally
descended fra Aaron, And greater number
followed the Scribes, Pharisies, and Priestes,
then unfainedly beleeved and approved Christ
Jesus and his doctrine: and zit as we suppose,
no man of sound Judgement, will grant that ony
of the forenamed, were the Kirk of God. The
notes therefore of the trew Kirk of God, we beleeve,
confesse and avow to be, first the trew
preaching of the word of God, into the quhilk
God hes revealed himselfe unto us, as the writings
of the Prophets and Apostles dois declair.
Secondly, the right administration of the Sacraments
of Christ Jesus, quhilk mon be annexed
unto the word and promise of God, to
seale and confirme the same in our hearts. Last,
Ecclesiastical discipline uprightlie ministred, as
God his word prescribes, whereby vice is repressed,
and vertew nurished. Wheresoever
then thir former notes are seene, and of ony
time continue (be the number never so fewe
about two or three) there without all doubt is the
trew Kirk of Christ: who according unto his
promise, is in the midst of them. Not that universal,
of quhilk we have before spoken, bot
particular, sik as was in Corinthus, Galatia, Ephesus,
and uther places, in quhilk the Ministrie
was planted be Paul, and were of himselfe named
the Kirks of God: and sik Kirks, we the inhabitantis
of the Realme of SCOTLAND, professoris
of Christ Jesus, professis our selfis to
{350}
have in our Citties, Townes, and places reformed,
for the doctrine taucht in our Kirkis, conteined
in the writen worde of God, to wit, in
the buiks of the auld, and new Testamentis, in
those buikis we meane, quhilk of the ancient
have beene reputed canonical. In the quhilk we
affirme, that all thingis necessary to be beleeved,
for the salvation of man-kinde, is sufficiently
expressed. The interpretation quhairof, wee
confesse, neither appertaines to private, nor publick
persone, neither zit to ony Kirk, for ony
preheminence, or prerogative personallie or
locallie, quhilk ane hes above ane uther, bot
apperteines to the Spirite of God, be the quhilk
also the Scripture was written. When controversie
then happinis, for the right understanding
of ony place or sentence of Scripture, or for the
reformation of ony abuse within the Kirk of
God, we ought not sa-meikle to luke what men
before us have said or done, as unto that quhilk
the halie Ghaist uniformelie speakes, within the
body of the Scriptures, and unto that quhilk
Christ Jesus himselfe did, and commanded to
be done. For this is ane thing universallie granted,
that the Spirite of God, quhilk is the Spirite
of Unitie, is in nathing contrarious unto
himselfe. Gif then the interpretation, determination,
or sentence of ony Doctor, Kirk, or
Councel, repugne to the plaine worde of God,
written in ony uther place of the Scripture, it is
ane thing maist certaine, that there is not the
true understanding and meaning of the haily
Ghaist, although that Councels, Realmes, and
Nations have approved and received the same.
For we dare not receive nor admit ony interpretation,
quhilk repugnes to ony principal poynt
of our faith, or to ony uther plaine text of
Scripture, or zit unto the rule of charitie.

BECAUSE That Satan from the beginning,
has laboured to deck his pestilent Synagogue
with the title of the Kirk of GOD, and
has inflamed the hearts of cruel murderers, to
persecute, trouble, and molest, the true Kirk
{349}
and members thereof, as Cain did Abel, Ishmael
Isaac, Esau Jacob, and the whole Priesthood
of the Jews Christ Jesus himself, and his Apostles
after him. It is a thing most requisite,
that the true Kirk be discerned from the filthy
Synagogues, by clear and perfect notes, lest
we being deceived, receive and embrace to our
own condemnation, the one for the other.
The notes, signs, and assured tokens, whereby
the immaculate Spouse of Christ Jesus is
known from the horrible harlot, the Kirk Malignant:
We affirm are neither Antiquity, Title
usurped, Lineal descent, place appointed,
nor Multitude of men approving an error: for
Cain in age and title was preferred to Abel and
Seth: Jerusalem had prerogative above all places
of the Earth, where also were the Priests lineally
descended from Aaron, And greater number
followed the Scribes, Pharisees, and Priests,
then unfeignedly believed and approved Christ
Jesus and his doctrine: and yet as we suppose,
no man of sound Judgment, will grant that any
of the forenamed, were the Kirk of God. The
notes therefore of the true Kirk of God, we believe,
confess and avow to be: First, the true
preaching of the word of God, in the which
God has revealed himself unto us, as the writings
of the Prophets and Apostles do declare.
Secondly, the right administration of the Sacraments
of Christ Jesus, which must be annexed
unto the word and promise of God, to
seal and confirm the same in our hearts. Last,
Ecclesiastical discipline uprightly ministered, as
God’s word prescribes, whereby vice is repressed,
and virtue nourished. Wheresoever
then these former notes are seen, and of any
time continue (be the number never so few
about two or three) there without all doubt is the
true Kirk of Christ: who according unto his
promise, is in the midst of them. Not that universal,
of which we have before spoken, but
particular, such as was in Corinth, Galatia, Ephesus,
and other places, in which the Ministry
was planted by Paul, and were of himself named
the Kirks of God: and such Kirks, we the inhabitants
of the Realm of SCOTLAND, professors
of Christ Jesus, profess ourselves to
{350}
have in our Cities, Towns, and places reformed,
for the doctrine taught in our Kirks, contained
in the written word of God, to wit, in
the books of the Old, and New Testaments, in
those books we mean, which of the ancient
have been reputed canonical. In the which we
affirm, that all things necessary to be believed,
for the salvation of mankind, is sufficiently
expressed. The interpretation whereof, we
confess, neither appertains to private, nor publick
person, neither yet to any Kirk, for any
preeminence, or prerogative personally or
locally, which one has above another, but
appertains to the Spirit of God, by the which
also the Scripture was written. When controversy
then happens, for the right understanding
of any place or sentence of Scripture, or for the
reformation of any abuse within the Kirk of
God, we ought not so much to look what men
before us have said or done, as unto that which
the Holy Ghost uniformly speaks, within the
body of the Scriptures, and unto that which
Christ Jesus himself did, and commanded to
be done. For this is a thing universally granted,
that the Spirit of God, which is the Spirit
of Unity, is in nothing contrary unto
himself. If then the interpretation, determination,
or sentence of any Doctor, Kirk, or
Council, repugn to the plain word of God,
written in any other place of the Scripture, it is
a thing most certain, that there is not the
true understanding and meaning of the Holy
Ghost, although that Councils, Realms, and
Nations have approved and received the same.
For we dare not receive nor admit any interpretation,
which repugns to any principal point
of our faith, or to any other plain text of
Scripture, or yet unto the rule of charity.

AS We beleeve and confesse the Scriptures of
God sufficient to instruct, and make the man of
God perfite: so do we affirme, and avow the authoritie
of the same, to be of God, and nether
to depend on men, nor Angels. Wee affirme
therefore, that sik as allege the Scripture, to
{351}
have na uther authoritie, bot that quhilk it hes
received from the Kirk, to be blasphemous against
God, and injurious to the trew Kirk,
quhilk alwayes heares and obeyis the voyce of
her awin spouse and Pastor, bot takes not upon
her to be Maistres over the samin.

AS We believe and confess the Scriptures of
God sufficient to instruct, and make the man of
God perfect: so do we affirm, and avow the authority
of the same, to be of God, and neither
to depend on men, nor Angels. We affirm
therefore, that such as allege the Scripture, to
{351}
have no other authority, but that which it has
received from the Kirk, to be blasphemous against
God, and injurious to the true Kirk,
which always hears and obeys the voice of
her own spouse and Pastor, but takes not upon
her to be Mistress over the same.

1 Tim. 3.16,17.John 10.27.

21. Of general Councels, of their Power,
Authoritie and cause of their Convention.

21. Of general Councils, of their Power,
Authority, and cause of their Convention.

AS We do not rashlie damne that quhilk godly
men assembled togither in general Councel
lawfully gathered, have proponed unto us, so
without just examination, dare we not receive
quhatsoever is obtruded unto us by men under
the name of general Councels: for plaine it is, as
they wer men, so have some of them manifestlie
erred, and that in matters of great weight
and importance. So farre then, as the Councel
provis the determination and commandement
that it gives, bee the plaine worde of God: so
soone do we reverence and imbrace the same.
Bot gif men under the name of a Councel, pretend
to forge unto us, new Artickles of our faith,
or to make constitutionis repugning to the word
of God: then utterlie we must refuse the same,
as the doctrine of Devils, quhilk drawis our
saules from the voyce of our onlie God, to follow
the doctrines and constitutiones of men.
The cause then quhy that general Councellis
convened, was nether to make ony perpetual
Law, quhilk God before had not maid, nether
zit to forge new Artickles of our beleife, nor to
give the word of God authoritie, meikle les to
make that to be his word, or zit the trew interpretation
of the same, quhilk was not before,
be his haly will, expressed in his word: bot the
cause of Councellis (we meane of sik as merite
the name of Councellis) wes partlie for confutation
of heresies, and for giving publick confession
of their faith, to the posterite following,
quhilk baith they did by the authoritie of Gods
written word, and not by ony opinion or prerogative,
that they culd not erre, be reason of
their general assemblie: And this we judge to
have beene the chiefe cause of general Councellis.
The uther was for gude policie and ordour,
{352}
to be constitute and observed in the Kirk,
quhilk (as in the house of God) it becummis
all things to be done decently and in ordour.
Not that we think, that any policie, and an ordour
in Ceremonies, can be appoynted for all
ages, times and places, for as ceremonies, sik
as men have devised, ar bot temporal: so may
and aucht they to be changed, when they rather
foster superstition, then that they edifie the
Kirk, using the same.

AS We do not rashly damn that which godly
men assembled together in general Councils
lawfully gathered, have proponed unto us, so
without just examination, dare we not receive
whatsoever is obtruded unto us by men under
the name of general Councils: for plain it is, as
they were men, so have some of them manifestly
erred, and that in matters of great weight
and importance. So far then, as the Council
proves the determination and commandment
that it gives, by the plain word of God: so
soon do we reverence and embrace the same.
But if men under the name of a Council, pretend
to forge unto us, new Articles of our faith,
or to make constitutions repugning to the word
of God: then utterly we must refuse the same,
as the doctrine of Devils, which draws our
souls from the voice of our only God, to follow
the doctrines and constitutions of men.
The cause then why that general Councils
convened, was neither to make any perpetual
Law, which God before had not made, neither
yet to forge new Articles of our belief, nor to
give the word of God authority, much less to
make that to be his word, or yet the true interpretation
of the same, which was not before,
by his holy will, expressed in his word: but the
cause of Councils (we mean of such as merit
the name of Councils) was partly for confutation
of heresies, and for giving publick confession
of their faith, to the posterity following,
which both they did by the authority of God’s
written word, and not by any opinion or prerogative,
that they could not err, by reason of
their general assembly: And this we judge to
have been the chief cause of general Councils.
The other was for good policy and order,
{352}
to be constitute and observed in the Kirk,
which (as in the house of God) it becomes
all things to be done decently and in order.
Not that we think, that any policy, and one order
in Ceremonies, can be appointed for all
ages, times, and places, for as ceremonies, such
as men have devised, are but temporal: so may
and ought they to be changed, when they rather
foster superstition, than that they edify the
Kirk, using the same.

AS The Fatheris under the Law, besides the
veritie of the Sacrifices, had twa chiefe Sacramentes,
to wit, Circumcision & the Passe-over,
the despisers and contemners whereof, were not
reputed of Gods people: sa do we acknawledge
and confesse, that we now in the time of the
Evangel, have twa chiefe Sacramentes onelie,
instituted be the Lord Jesus, & commanded to
be used of all they, that will be reputed members
of his body: To wit, Baptisme, and the
Supper or Table of the Lord Jesus, called the
Communion of his body & blude. And thir Sacramentes
alsweil of auld, as of new Testament,
now instituted of God, not onelie to make ane
visible difference, betwixt his people, and they
that wes without his league: bot also to exerce
the faith of his Children, and be participation
of the same Sacramentes, to seill in their herts
the assurance of his promise, & of that most
blessed conjunction, union and societie, quhilk
the elect have with their head Christ Jesus. And
this wee utterlie damne the vanitie of they, that
affirme Sacramentes to be nathing else bot
naked & baire signes. No, wee assuredlie beleeve,
that be Baptisme, we ar ingrafted in Christ
Jesus, to be made partakers of his Justice, be
quhilk our sinnes ar covered and remitted. And
alswa, that in the Supper richtlie used, CHRIST
JESUS is so joyned with us, that hee becummis
very nurishment and fude of our saules. Not
that we imagine anie transubstantiation of Bread
into Christes body, and of Wine into his natural
blude, as the Papistes have perniciouslie taucht,
and damnablie beleeved: bot this unioun and
conjunction, quhilk we have with the body &
{353}
blude of Christ Jesus in the richt use of the Sacraments,
wrocht be operatioun of the haly
Ghaist, who by trew faith caryis us above all
things that are visible, carnal, and earthly, &
makes us to feede upon the body and blude of
Christ Jesus, quhilk wes anes broken and shed
for us, quhilk now is in heaven, and appearis in
the presence of his Father for us: And zit notwithstanding
the far distance of place, quhilkis
betwixt his body, now glorified in Heaven, and
us now mortal in this earth. zit we man assuredlie
beleeve, that the bread quhilk wee break, is
the communion of Christes bodie, and the cupe
quhilk we blesse, is the communion of his blude.
So that we confesse, and undoubtedlie believe,
that the faithful in the richt use of the Lords Table,
do so eat the bodie and drinke the blude of
the Lord Jesus, that he remaines in them, and
they in him. Zea, they are so maid flesh of his
flesh, and bone of his bones, that as the eternal
God-head hes given to the flesh of Christ Jesus
(quhilk of the awin conditioun and nature wes
mortal and corruptible) life and immortalitie:
so dois Christ Jesus his flesh and blude eattin and
drunkin be us, give unto us the same prerogatives.
Quhilk albeit we confesse, ar nether given unto
us at that time onelie, nether zit be the proper
power and vertue of the Sacrament onelie: zit
we affirme that the faithful, in the richt use of
the Lords Table, hes conjunctioun with Christ
Jesus: as the natural man cannot apprehend:
zea, and farther wee affirme, that albeit the
faithful oppressed be negligence, and namelie
infirmitie, dois not profite sameikle, as they
wald, in the verie instant action of the Supper:
zit sall it after bring frute furth, as livelie seid
sawin in gude ground. For the haly Spirit,
quhilk can never be divided fra the richt institutioun
of the Lord Jesus, will not frustrat the
faithful of the fruit of that mystical action, bot
all thir we say cummis of trew faith, quhilk apprehendis
Christ Jesus; who only makis this Sacrament
effectual unto us. And therefore whosoever
sclanders us, as that we affirme or belevis
Sacraments to be naked and bair Signes, do injurie
unto us, and speaks against the manifest
truth. Bot this liberallie and franklie wee confesse,
{354}
that we make ane distinctioun betwixt
Christ Jesus in his eternal substance, and betwixt
the Elements of the Sacramental Signes. So that
wee will nether worship the Signes, in place of
that quhilk is signified be them, nether zit doe
we despise & interpret them, as unprofitable and
vaine, bot do use them with all reverence, examining
our selves diligentlie, before that so we
do. Because we are assured be the mouth of the
Apostle, that sik as eat of that bread, and drink
of that cupe unworthelie, are guiltie of the bodie
and blude of Christ Jesus.

AS The Fathers under the Law, besides the
verity of the Sacrifices, had two chief Sacraments,
to wit, Circumcision & the Passover,
the despisers and contemners whereof, were not
reputed of Gods people: so do we acknowledge
and confess, that we now in the time of the
Evangel, have two chief Sacraments only,
instituted by the Lord Jesus, & commanded to
be used of all they, that will be reputed members
of his body: To wit, Baptism, and the
Supper or Table of the Lord Jesus, called the
Communion of his body & blood. And these Sacraments
as well of old, as of new Testament,
now instituted of God, not only to make a
visible difference, betwixt his people, and they
that was without his league [covenant]: but also to exerce [exercise]
the faith of his Children, and by participation
of the same Sacraments, to seal in their hearts
the assurance of his promise, & of that most
blessed conjunction, union, and society, which
the elect have with their head Christ Jesus. And
thus we utterly damn the vanity of they, that
affirm Sacraments to be nothing else but
naked & bare signs. No, we assuredly believe,
that by Baptism, we are ingrafted into Christ
Jesus, to be made partakers of his Justice [Righteousness], by
which our sins are covered and remitted. And
also, that in the Supper rightly used, CHRIST
JESUS is so joined with us, that he becomes
very nourishment and food of our souls. Not
that we imagine any transubstantiation of Bread
into Christ’s body, and of Wine into his natural
blood, as the Papists have perniciously taught,
and damnably believed: but this union and
conjunction, which we have with the body &
{353}
blood of Christ Jesus in the right use of the Sacraments,
wrought by operation of the holy
Ghost, who by true faith carries us above all
things that are visible, carnal, and earthly, &
makes us to feed upon the body and blood of
Christ Jesus, which was once broken and shed
for us, which now is in heaven, and appears in
the presence of his Father for us: And yet notwithstanding
the far distance of place, which is
betwixt his body, now glorified in Heaven, and
us now mortal in this earth, yet we most assuredly
believe, that the bread which we break, is
the communion of Christ’s body, and the cup
which we bless, is the communion of his blood.
So that we confess, and undoubtedly believe,
that the faithful in the right use of the Lord’s Table,
do so eat the body and drink the blood of
the Lord Jesus, that he remains in them, and
they in him. Yea, they are so made flesh of his
flesh, and bone of his bones, that as the eternal
God-head has given to the flesh of Christ Jesus
(which of its own condition and nature was
mortal and corruptible) life and immortality:
so does Christ Jesus his flesh and blood eaten and
drunken by us, give unto us the same prerogatives.
Which albeit we confess, are neither given unto
us at that time only, neither yet by the proper
power and virtue of the Sacrament only: yet
we affirm that the faithful, in the right use of
the Lord’s Table, has conjunction with Christ
Jesus: as the natural man cannot apprehend:
yea, and farther we affirm, that albeit the
faithful oppressed by negligence, and namely
infirmity, do not profit so much, as they
would, in the very instant action of the Supper:
yet shall it after bring fruit forth, as lively seed
sown in good ground. For the Holy Spirit,
which can never be divided from the right institution
of the Lord Jesus, will not frustrate the
faithful of the fruit of that mystical action, but
all these we say come of true faith, which apprehends
Christ Jesus; who only makes this Sacrament
effectual unto us. And therefore whosoever
slanders us, as that we affirm or believe
Sacraments to be naked and bare Signs, do injury
unto us, and speaks against the manifest
truth. But this liberally and frankly we confess,
{354}
that we make a distinction betwixt
Christ Jesus in his eternal substance, and betwixt
the Elements of the Sacramental Signs. So that
we will neither worship the Signs, in place of
that which is signified by them, neither yet do
we despise & interpret them, as unprofitable and
vain, but do use them with all reverence, examining
ourselves diligently, before that so we
do. Because we are assured by the mouth of the
Apostle, that such as eat of that bread, and drink
of that cup unworthily, are guilty of the body
and blood of Christ Jesus.

THAT Sacraments be richtlie ministrat, we
Judge twa things requisite: The ane, that they
be ministrat be lauchful Ministers, whom we
affirme to be only they, that ar appoynted to
the preaching of the word, into quhais mouthes
God hes put sum Sermon of exhortation, they
being men lauchfullie chosen thereto be sum
Kirk. The uther, that they be ministrat in sik
elements, and in sik sort, as God hes appoynted,
else we affirme that they cease to be the
richt Sacraments of Christ Jesus. And therefore
it is, that we fly the doctrine of the Papistical
Kirk, in participation of their Sacraments:
first, because their Ministers are na Ministers of
Christ Jesus, zea (quhilk is mair horrible) they
suffer wemen, whome the haly Ghaist will not
suffer to teache in the Congregatioun, to Baptize:
and secundly, because they have so adulterated
both the one Sacrament and the uther,
with their awin inventions, that no part of
Christs action abydes in the original puritie. For
Oyle, Salt Spittil, and sik lyke in Baptisme, ar
bot mennis inventiouns. Adoration, Veneration
bearing throw streitis and townes, and keiping
of bread in boxes or buistes, ar prophanatioun
of Christs Sacraments, and na use of the same.
For Christ Jesus saide, Take, eat &c. do ze
this in rememberance of me. Be quhilk word
and charge, he sanctified bread and wine, to the
Sacrament of his halie bodie and blude, to the
end, that the ane suld be eaten, and that all suld
drinke of the uther, and not that thay suld be
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keiped to be worshipped and honoured, as God
as the Papistes have done heirtofore. Who also
committed Sacrilege, steilling from the people
the ane parte of the Sacrament, to wit, the blessed
cupe. Moreover, that the Sacraments be
richtly used, it is required, that the end and
cause, why the Sacramentis were institute, bee
understand and observed, alsweil of the Minister,
as of the receiveris. For gif the opinion
be changed in the receiver, the richt use ceassis,
quhilk is maist evident, be the rejection of
the Sacrifice, as also gif the teacher planely
teache fals doctrine, quhilk were odious and abhominable
before God (albeit they were his
awin ordinance) because that wicked men use
them to an uther end, then God hes ordained.
The same affirme we of the Sacraments in the
Papistical Kirk: in quhilk we affirme the haill
action of the Lord Jesus to be adulterated, alsweil
in the external forme, as in the end and
opinion. Quhat Christ Jesus did, and commanded
to be done, is evident, be the Evangelistes,
and be Saint Paul, quhat the Preist dois
at his Altar, we neid not to rehearse. The end
and cause of Christs institution, and why the
selfe same suld be used, is expressed in thir
words. Doe ze this in rememberance of me,
als oft as ze sall eat of this bread, and drinke of
this Cupe, ze sall shaw furth, that is, extol,
preach, magnifie, and praise the Lords death,
til he cum. Bot to quhat end, and in what opinioun
the Priestes say their Messe, let the worde
of the same, their awin Doctouris and wrytings
witnes. To wit, that they, as Mediatores betuixt
Christ, and his Kirk, do offer unto God
the Father, a Sacrifice propitiatorie, for the sinnes
of the quick and the dead. Quhilk doctrine,
as blasphemous to Christ Jesus, and making
derogation to the sufficiencie of his only Sacrifice,
once offered for purgatioun of all they that
sall be sanctified, we utterly abhorre, detest and
renounce.

THAT Sacraments be rightly ministered, we
Judge two things requisite: The one, that they
be ministered by lawful Ministers, whom we
affirm to be only they, that are appointed to
the preaching of the word, into whose mouths
God has put some Sermon of exhortation, they
being men lawfully chosen thereto by some
Kirk. The other, that they be ministered in such
elements, and in such sort, as God has appointed,
else we affirm that they cease to be the
right Sacraments of Christ Jesus. And therefore
it is, that we fly the doctrine [flee the society—Ed. 1568.] of the Papistical
Kirk, in participation of their Sacraments:
first, because their Ministers are no Ministers of
Christ Jesus, yea (which is more horrible) they
suffer women, whom the Holy Ghost will not
suffer to teach in the Congregation, to Baptize:
and secondly, because they have so adulterated
both the one Sacrament and the other,
with their own inventions, that no part of
Christ’s action abides in the original purity. For
Oil, Salt, Spittle, and such like in Baptism, are
but men’s inventions. Adoration, Veneration
bearing through streets and towns, and keeping
of bread in boxes or buistes [chests], are profanation
of Christ’s Sacraments, and no use of the same.
For Christ Jesus said, Take, eat &c. do ye
this in remembrance of me. By which word
and charge, he sanctified bread and wine, to the
Sacrament of his holy body and blood, to the
end, that the one should be eaten, and that all should
drink of the other, and not that they should be
{355}
kept to be worshipped and honoured, as God,
as the Papists have done heretofore. Who also
committed Sacrilege, stealing from the people
the one part of the Sacrament, to wit, the blessed
cup. Moreover, that the Sacraments be
rightly used, it is required, that the end and
cause, why the Sacraments were institute, be
understand and observed, as well of the Minister,
as of the receivers. For if the opinion
be changed in the receiver, the right use ceases,
which is most evident, by the rejection of
the Sacrifice [Sacrifices—Ed. 1568.], as also if the teacher plainly
teach false doctrine, which were odious and abominable
before God (albeit they were his
own ordinance) because that wicked men use
them to another end, than God has ordained.
The same affirm we of the Sacraments in the
Papistical Kirk: in which we affirm the whole
action of the Lord Jesus to be adulterated, as well
in the external form, as in the end and
opinion. What Christ Jesus did, and commanded
to be done, is evident, by the Evangelists,
and by Saint Paul; What the Priest doth
at his Altar, we need not to rehearse. The end
and cause of Christ’s institution, and why the
selfsame should be used, is expressed in these
words. Do ye this in remembrance of me,
as oft as ye shall eat of this bread, and drink of
this Cup, ye shall show forth, that is, extol,
preach, magnify, and praise the Lord’s death,
till he come. But to what end, and in what opinion
the Priests say their Mass, let the word
of the same, their own Doctors and writings
witness. To wit, that they, as Mediators betwixt
Christ, and his Kirk, do offer unto God
the Father, a Sacrifice propitiatory, for the sins
of the quick and the dead. Which doctrine,
as blasphemous to Christ Jesus, and making
derogation to the sufficiency of his only Sacrifice,
once offered for purgation of all they that
shall be sanctified, we utterly abhor, detest and
renounce.

WE Confesse and acknawledge, that Baptisme
apperteinis asweil to the infants of the faithful,
as unto them that be of age and discretion,
{356}
and so we damne the error of the Anabaptists,
who denies baptisme to apperteine to Children,
before that they have faith and understanding,
bot the Supper of the Lord, we confesse to appertaine
to sik onely, as be of the houshald of Faith,
and can trie and examine themselves, alsweil in
their faith, as in their dewtie towards their
Nichtbouris. Sik as eate and drink at that haly
Table without faith, or being at dissension and
division with their brethren, do eat unworthelie:
And therefore it is that in our Kirk, our Ministers
take publick and particular examination,
of the knawledge and conversation of sik, as
are to be admitted to the Table of the Lord
Jesus.

WE Confess and acknowledge, that Baptism
appertains as well to the infants of the faithful,
as unto them that be of age and discretion,
{356}
and so we damn the error of the Anabaptists,
who deny baptism to appertain to Children,
before that they have faith and understanding.
But the Supper of the Lord, we confess to appertain
to such only, as be of the household of Faith,
and can try and examine themselves, as well in
their faith, as in their duty towards their
Neighbours. Such as eat and drink at that holy
Table without faith, or being at dissension and
division with their brethren, do eat unworthily:
And therefore it is that in our Kirk, our Ministers
take publick and particular examination,
of the knowledge and conversation of such, as
are to be admitted to the Table of the Lord
Jesus.

WE confesse and acknawledge Empyres,
Kingdomes, Dominiouns, and Citties, to be
distincted and ordained be God: the powers &
authoritie in the same, be it of Emperours in
their Empyres, of Kings in their Realmes,
Dukes and Princes in their Dominions, and of
uthers Magistrates in the Citties, to be Gods
haly ordinance, ordained for manifestatioun of
his awin glory, and for the singular profite and
commoditie of mankind: So that whosoever
goeth about to take away, or to confound the
the haill state of Civile policies, now long established:
we affirme the same men, not onely to
be enimies to mankinde, but also wickedly to
fecht against God his expressed will. Wee farther
confesse and acknawledge, that sik persouns,
as are placed in authoritie, ar to be loved,
honoured, feared, and halden in most reverent
estimatioun: because that they are the Lieutennents
of God, in whose Sessiouns, God himself
dois sit, and Judge: zea, even the Judges
and Princes themselves, to whom be God is
given the sword, to the praise and defense of
gude men, and to revenge and punish all open
malefactors. Mairover to Kings, Princes, Rulers
and Magistrates, wee affirme that chieflie
and most principallie the conservation and purgation
of the Religioun appertaines, so that not
onlie they are appointed for Civil policie, bot
also for maintenance of the trew Religioun, and
{357}
for suppressing of Idolatrie and Superstitioun
whatsoever. As in David, Josaphat, Ezechias,
Josias, and uthers highlie commended for their
zeale in that caice, may be espyed. And therefore
wee confesse and avow, that sik as resist the
supreme power, doing that thing quhilk appertains
to his charge, do resist God his ordinance:
And therefore cannot be guiltles. And farther
we affirme, that whosoever denies unto them
ayde, their Counsel and comfort, quhiles the
Princes and Rulers vigilantly travel in execution
of their office, that the same men deny their
help, support and Counsel to God, quha be
the presence of his Lieu-tennent, dois crave it
of them.

WE confess and acknowledge Empires,
Kingdoms, Dominions, and Cities, to be
distincted and ordained by God: the powers &
authority in the same, be it of Emperours in
their Empires, of Kings in their Realms,
Dukes and Princes in their Dominions, and of
others Magistrates in the Cities, to be God’s
holy ordinance, ordained for manifestation of
his own glory, and for the singular profit and
commodity of mankind: So that whosoever
goeth about to take away, or to confound the
the whole state of Civil policies, now long established:
we affirm the same men, not only to
be enemies to mankind, but also wickedly to
fight against God’s expressed will. We farther
confess and acknowledge, that such persons,
as are placed in authority, are to be loved,
honoured, feared, and holden in most reverent
estimation: because that they are the Lieutenants
of God, in whose Sessions, God himself
does sit, and Judge: yea, even the Judges
and Princes themselves, to whom by God is
given the sword, to the praise and defense of
good men, and to revenge and punish all open
malefactors. Moreover to Kings, Princes, Rulers
and Magistrates, we affirm that chiefly
and most principally the conservation and purgation
of the Religion appertains, so that not
only they are appointed for Civil policy, but
also for maintenance of the true Religion, and
{357}
for suppressing of Idolatry and Superstition
whatsoever. As in David, Jehoshaphat, Hezekiah,
Josiah, and others highly commended for their
zeal in that case, may be espied. And therefore
we confess and avow, that such as resist the
supreme power, doing that thing which appertains
to his charge, do resist God’s ordinance:
And therefore cannot be guiltless. And farther
we affirm, that whosoever denies unto them
aid, their Counsel and comfort, whiles the
Princes and Rulers vigilantly travail in execution
of their office, that the same men deny their
help, support and Counsel to God, who by
the presence of his Lieutenant, doth crave it
of them.

ALBEIT That the word of God trewly
preached, and the Sacraments richtlie ministred,
and Discipline executed, according to
the word of God, be the certaine and infallible
Signes of the trew Kirk, we meane not that everie
particular persoun joyned with sik company,
be ane Elect member of CHRIST JESUS:
For we acknawledge and confesse, that Dornel,
Cockel, and Caffe, may be sawen, grow, and
in great aboundance lie in the midst of the
Wheit, that is, the Reprobate may be joyned
in the societie of the Elect, and may externally
use with them the benefites of the word and Sacraments.
Bot sik being bot temporal professoures
in mouth, bot not in heart, do fall backe
and continew not to the end, And therefore
have they na fruite of Christs death, Resurrection,
nor Ascension: bot sik as with heart unfainedly
beleeve, and with mouth bauldely
confesse the Lord Jesus, as before we have said,
sall most assuredly receive thir guiftes, First in
this life remission of sinnes, and that be only
faith in Christs blude. In sameikle, that albeit
sinne remaine and continuallie abyde, in thir
our mortal bodies, zit it is not imputed unto
us, bot is remitted, and covered with Christs
Justice. Secundly, in the general Judgement,
there sall be given to every man and woman resurrection
of the flesh. For the Sea sall give her
dead; the Earth they that therein be inclosed,
{358}
zea the Eternal our God sall stretche out his hand
on the dust, and the deade sall arise uncorruptible,
and that in the substance of the selfe same
flesh that every man now beiris, to receive, according
to their warkes, glory, or punishment.
For sik as now delyte in vanity, cruelty, filthynes,
superstition, or Idolatry, sall be adjudged
to the fire unquencheable. In quhilk they sall
be tormented for ever, alsweil in their awin bodyes,
as in their saules, quhilk now they give
to serve the Devil in all abhomination. Bot sik
as continew in weil doing to the end, bauldely
professing the Lord Jesus: we constantly beleeve,
that they sall receive glorie, honour,
and immortality, to reigne for ever in life everlasting,
with Christ Jesus, to whose glorified
body all his Elect, sall be made lyke, when he
sall appeir againe in Judgement, and sall rander
up the Kingdome to God his Father, who then
sall bee, and ever sall remaine all in all things
God blessed for ever. To whome with the Sonne,
and with the haly Ghaist, be all honour and
glorie, now and ever. So be it.

ALBEIT That the word of God truly
preached, and the Sacraments rightly ministered,
and Discipline executed, according to
the word of God, be the certain and infallible
Signs of the true Kirk, we mean not that every
particular person joined with such company,
be an Elect member of CHRIST JESUS:
For we acknowledge and confess, that Darnel,
Cockle, and Chaff, may be sown, grow, and
in great abundance lie in the midst of the
Wheat, that is, the Reprobate may be joined
in the society of the Elect, and may externally
use with them the benefits of the word and Sacraments.
But such being but temporal professors
in mouth, but not in heart, do fall back
and continue not to the end, And therefore
have they no fruit of Christ’s death, Resurrection,
nor Ascension: but such as with heart unfeignedly
believe, and with mouth boldly
confess the Lord Jesus, as before we have said,
shall most assuredly receive these gifts: First, in
this life remission of sins, and that by only
faith in Christ’s blood. Insomuch, that albeit
sin remain and continually abide, in these
our mortal bodies, yet it is not imputed unto
us, but is remitted, and covered with Christ’s
Justice. Secondly, in the general Judgment,
there shall be given to every man and woman resurrection
of the flesh. For the Sea shall give her
dead; the Earth they that therein be enclosed,
{358}
yea the Eternal our God shall stretch out his hand
on the dust, and the dead shall arise uncorruptible,
and that in the substance of the selfsame
flesh that every man now bears, to receive, according
to their works, glory, or punishment.
For such as now delight in vanity, cruelty, filthiness,
superstition, or Idolatry, shall be adjudged
to the fire unquenchable. In which they shall
be tormented for ever, aswell in their own bodies,
as in their souls, which now they give
to serve the Devil in all abomination. But such
as continue in well doing to the end, boldly
professing the Lord Jesus: we constantly believe,
that they shall receive glory, honour,
and immortality, to reign forever in life everlasting,
with Christ Jesus, to whose glorified
body all his Elect, shall be made like, when he
shall appear again in Judgment, and shall render
up the Kingdom to God his Father, who then
shall be, and ever shall remain all in all things
God blessed for ever. To whom with the Son,
and with the Holy Ghost, be all honour and
glory, now and ever. So be it.

Thir Acts and Artickles ar red in the face of Parliament,
and ratifyed be the three Estaitis, At Edinburgh
the 17. day of August, the zeir
of God 1560. zeiris.[3]

These Acts and Articles are read in the face of Parliament,
and ratified by the three Estates, At Edinburgh
the 17th day of August, the year
of God 1560 years.[4]

1. None of the printed editions of the Acts of Parliament
from the First Parliament of King James VI include the introductory
epistle from the Estates of Scotland originally printed with the
1560 Scots Confession. Here follows the text thereof according to the
John Scott edition of 1561, which, of the three editions printed that
year, most accurately represents the text as it stands in the records
of Parliament:

2. None of the printed editions of the Acts of Parliament
from the First Parliament of King James VI include the introductory
epistle from the Estates of Scotland originally printed with the
1560 Scots Confession. Here follows the text thereof according to the
John Scott edition of 1561, which, of the three editions printed that
year, most accurately represents the text as it stands in the records
of Parliament:

THEConfessioun of fa-ITH PROFESSIT, AND BELEVIT, BEthe Protestantes vvithin the Realme of Scotland, Pub-
lisched be thaim in Parliament. And be the Estatis
thairof. Ratifeit and appreuit, as hailsú, & sound
Doctryne groundit vpon the infallible treuth
of GODDIS vvorde

THEConfession of fa-ITH PROFESSED, AND BELIEVED, BYthe Protestants within the Realm of Scotland, Pub-
lished by them in Parliament. And by the Estates
thereof. Ratified and approved, as wholesome, & sound
Doctrine grounded upon the infallible truth
of GOD’S word

Math. 24.

Math. 24.

And this glaid tydingis of the Kingdome,
salbe preached through the heale warld
for ane wytnes unto all nationis:
And than sall the end cum.

And these glad tidings of the Kingdom,
shall be preached through the whole world
for a witness unto all nations:
And then shall the end come.

¶ the Estatis of Scot
lande, with the Inhabitantis of the same, profes
sing CHIST IESVS, his holye Euangell. To
thair naturall countremen, and to al vther Realmes
and Nationes, professing the same LORD
IESVS, with thaim. Wyshe grace mercy and
peace from GOD the Father of our LORD
Jesus Christe, with the Spirite of rychteous
Jugement. For Salutatioun.
&c.

¶ the Estates of Scot
land, with the Inhabitants of the same, profes
sing CHRIST JESUS, his holy Evangel. To
their natural countrymen, and to all other Realms
and Nations, professing the same LORD
JESUS, with them, wish grace, mercy, and
peace from GOD the Father of our LORD
Jesus Christ, with the Spirit of righteous
Judgment. For Salutation.
&c.

LONG HAVE We thrustede deir Brethrene
to haue notified vnto the warld the
soume of that Doctryne quhilk we profes
and for the quhilk, we haue susteaned, Infamye,
and dangeare. But sick hes bene, the rage
of Sathá aganis ws, and aganis Christ IESVS
his eternall veritie, laitlie borne amangis ws:
That to this day na tyme hes bene grantit vnto
vs to cleir our consciencis, as maiste glaidlie we
walde haue done. For how we haue bene tossed a
heale zeir paste, the maist part of Europe (as we
suppose) dois vnderstand. Bot seing that of the
infinite gudnes of our GOD (quha neuer suffereth
his afflicted vterlye to be confoundit) abufe
expectation we haif obtenit sú rest, & libertie. We
culd not bot set furth this breif & plane cófession
of sicke doctryne as is proponed vnto vs, and as
{}
we beleue and professe partlie for satisfactioun of
oure brethrein, quhais hartis we doute not, haue
bene, and zit ar wóndit, be the despitfull rayling
of sicke, as zit haue nocht learned to speike weill:
& partlie for stopping of the mouthis of impudét
blasphemaris, quha badlye dampne that, quhilk
thay haif nother hard, nor zit vnderstád. Quhilk [Not]
that we iudge that the cankerid malice of sick is able
to be curit be this our simple confession. No, we
knawe that the sweit Sauoure of the Euangell, is
and salbe deth to the Sonnis of pardition. Bot
we haue cheif respect to oure weake and infirme
brethrens, to quhome we walds communicat the
bodum of oure hartis, leste that thay be troublit
or caryed away be diuersitie of rumouris, quhilk
Sathá sparsith cótrare vs, to the defasing of this
our maist godlie niterpryse. Protesting that geue
ony man wyll note in this our confessioun ony
Artycle, or sentence, repugning to goddis hylye
worde, that it wald pleis him, of his gentilnes, &
for Christiane cheriteis saike, to admonische ws
of the same in wrytt. And we of oure honouris &
fidelitie, do promeis vnto him satisfaction fra ye
mouth of GOD (that is fra his halye scripturs)
or ellis reformatioun of that quhlik he sall proue
to be amys. For GOD we take to recorde in our
cóscience that fra our hartes we abhorre all Sectis
of heresie, & al techearis of erronious doctryne,
& that with al humilitie, we embrace the puritie of Christis
Euangell. Quhilk is the onelie fude of our
{}
Saulis: And thairfore sa precious vnto vs, that
we ar determyned to suffer the extremitie of wardly
daingear, rather than that we wyll suffer oure
selfes to be defraudit of the same. For heirof we
ar maist certainelye perswadit, that quhasoeuer
denyis Christe Jesus, or is eschamit of him, in
presens of Men, salbe denyit before the Father,
and before his halye Angelis. And thairfore be
the assistance of the mychtye Spirite off thee
same oure LORD Jesus, we firmelye purppose
to abyde to the end, in the confessioun of this our
faith, as be Artycles followis.

LONG HAVE We thirsted dear Brethren
to have notified unto the world the
sum of that Doctrine which we profess
and for the which, we have sustained, Infamy,
and danger. But such has been the rage
of Satan against us, and against Christ JESUS’s
eternal verity, lately born amongst us:
That to this day no time has been granted unto
us to clear our consciences, as most gladly we
would have done. For how we have been tossed a
whole year past, the most part of Europe (as we
suppose) does understand. But seeing that of the
infinite goodness of our GOD (who never suffereth
his afflicted utterly to be confounded) above
expectation we have obtained some rest, & liberty. We
could not but set forth this brief & plain confession
of such doctrine as is proponed unto us, and as
{}
we believe and profess, partly for satisfaction of
our brethren, whose hearts we doubt not, have
been, and yet are wounded, by the despiteful railing
of such, as yet have not learned to speak well:
& partly for stopping of the mouths of impudent
blasphemers, who boldly damn that, which
they have neither heard, nor yet understand. Not
that we judge that the cankered malice of such is able
to be cured by this our simple confession. No, we
know that the sweet Savour of the Evangel, is
and shall be death to the Sons of perdition. But
we have chief respect to our weak and infirm
brethren, to whom we would communicate the
bottom of our hearts, lest that they be troubled
or carried away by diversity of rumours, which
Satan spreadeth against us, to the defacing of this
our most godly enterprise. Protesting that if
any man will note in this our confession any
Article, or sentence, repugning to God’s holy
word, that it would please him, of his gentleness, &
for Christian charity’s sake, to admonish us
of the same in writ. And we of our honours &
fidelity, do promise unto him satisfaction from the
mouth of GOD (that is from his holy scriptures)
or else reformation of that which he shall prove
to be amiss. For GOD we take to record in our
conscience that from our hearts we abhor all Sects
of heresy, & all teachers of erroneous doctrine,
& that with all humility, we embrace the purity of Christ’s
Evangel; Which is the only food of our
{}
Souls: And therefore so precious unto us, that
we are determined to suffer the extremity of worldly
danger, rather than that we will suffer our
selves to be defrauded of the same. For hereof we
are most certainly persuaded, that whosoever
denies Christ Jesus, or is ashamed of him, in
presence of Men, shall be denied before the Father,
and before his holy Angels. And therefore by
the assistance of the mighty Spirit of the
same our LORD Jesus, we firmly purpose
to abide to the end, in the confession of this our
faith, as by Articles follows:

3. Below is the Colophon as it appears in the John Scott edition of 1561.

4. Below is the Colophon as it appears in the John Scott edition of 1561.

Thir Actis, and Artycles, ar Red in face of Paliar
ment, And ratifiit be the three Estatis of this
Realme. At Edinburgh the 17. day of July.
the zeir of God. Ane thowsand fyue hún-
dreth three score zeris. And Im-
prentit be me Jhone Scott.
1561.

These Acts, and Articles, are Read in face of Parlia-
ment, And ratified by the three Estates of this
Realm. At Edinburgh the 17th day of August,
the year of God, One thousand five hun-
dred three-score years. And Im-
printed by me John Scott.
1561.